This article attempts to examine the lived experiences of trafficked survivors and understand the utilisation of cultural resources to generate positive attitudes towards trafficked survivors while they present themselves as responsible citizens of society in Assam. It focuses on the enabling narrative of de-stigmatisation, challenges to cope up in everyday life and re-integration of the trafficked victims. This article attempts to examine human trafficking in Assam from the lens of Erving Goffman’s theory of stigma. There is an anguish in the process of rehabilitation as the trafficked survivors require emotional and socio-economic stability or else as they have a propensity to be re-trafficked. These survivors have been bruised internally and they take time to overcome their stigma, shame and gain self-esteem. This article will conclude by trying to propose meaningful strategies for the re-integration of victims with their families.
This article attempts to analyse why Rani Gaidinliu, who was a freedom fighter and social and religious reformer, was keen to preserve the identity and culture of her cognate tribe1—the Zeme, Liangmai, Rongmai/Kabui and Npui. Does Heraka—a socio-religious movement started by Haipou Jadonang and later developed by the Rani—become a tool of ‘cultural revivalism’ and act as a means to unite cognate tribes? Why do we juxtapose Heraka with the Hindutva ideologues such as the Vishwa Hindu Parishad (VHP) and Rashtriya Swayamsevak Sangh (RSS) that position Rani Gaidinliu in a new spirit of nationalism and identity as the lone woman spiritual and political protagonist of Northeast India? She used Heraka with politics to fulfil her goals in fighting the British. Using the interview method, I spoke to selected respondents, particularly elders and community leaders, about Rani Gaidinliu. Her story illustrates a rationality that could encourage marginalised and invisible women to become sociopolitical and spiritual leaders, questioning patriarchy and bringing about empowerment and social inclusion.
Regardless of the significant social reform, the deep-rooted caste system prevails in the landscape of Kerala. The extreme oppression that the Dalit community faced forced them to seek a new identity with religious conversions. However, the caste considerations straddled the religions and followed the converts. Moreover, the conversion failed to compensate for their material deprivations, and the converted identity denied the rightful privileges of Dalits, which hampered their social mobility. This article analyses the social inclusion of a Pulaya (a Dalit community) family converted to Christianity in Kerala. The analysis of the qualitative data collected through relational interviewing revealed the issues with the social inclusion of the converted Christians, despite the high moral code they adopted. Furthermore, the quantitative comparison of welfare programs and reservations for the Dalit community and the converts gives insight into the trending deconversion in Kerala.
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